In Patrick Merla Ed. American Muslim women's standpoints on veiling. Consequently, autoethnography is one of the approaches that acknowledges and accommodates subjectivity, emotionality, and the researcher's influence on research, rather than hiding from these matters or assuming they don't exist. We're doing this to keep you all safe! When writing an autobiographyan author retroactively and selectively writes about past experiences. Narrative turn or blind alley? Jarheads, girly men, and the pleasures of violence. Why is your story more valid than anyone else's? Otherwise [you're] telling [your] story—and that's nice—but people do that on Oprah [a U. The Journal of Strategic Studies10 4
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Reflexive ethnographies document ways a researcher changes as a result of doing fieldwork.
Qualitative Social Research12 1Art. Politics and persuasion in a working-class bar. Tales of the field: Please upload a high resolution photo as your main profile photo. Closely related to reliability are issues of validity. Your Facebook profile photo is too small for Gaydar.
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|This form emphasizes the procedural nature of research.
When researchers do ethnographythey study a culture's relational practices, common values and beliefs, and shared experiences for the purpose of helping insiders cultural members and outsiders cultural strangers better understand the culture MASO, Qualitative Inquiry15 8 Compiling the personal and resituating whiteness. Ten lies of ethnography.
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Autobiographers also can make a text artful and evocative by altering authorial points of view.
These criticisms erroneously position art and science at odds with each other, a condition that autoethnography seeks to correct. Journal of Cross-Cultural Gerontology14 3 Reflexive ethnographies document ways a researcher changes as a result of doing fieldwork.
Making the personal political. Unless we agree on a goal, we cannot agree on the terms by which we can judge how to achieve it.
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|Where the ball drops: Symbolic Interaction31 4 For example, in the United States, during the s, feminist Betty FRIEDAN identified the "problem that has no name"—the "vague, chronic discontent" many White, middle-class women experienced because of not being able to engage in "personal development," particularly of not being able to work outside of the home in equal, supportive working environments WOOD,p.
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Journal of Cross-Cultural Gerontology14 3
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Gradually, scholars across a wide spectrum of disciplines began to consider what social sciences would become if they were closer to literature than to physics, if they proffered stories rather than theories, and if they were self-consciously value-centered rather than pretending to be value free BOCHNER, One can write in aesthetically compelling ways without citing fiction or being educated as a literary or performance scholar.
Qualitative Inquiry14 6 Compiling the personal and resituating whiteness. An autoethnographic reflection on race and reality television.